(An instruction. Of Ethan the Ezrahite.) I will sing of the loving-kindness of Jehovah for ever; with my mouth will I make known thy faithfulness from generation to generation.
Psalm 89 opens with a man singing about God's unchanging kindness. He promises to sing of it "forever" — and he sings while David's house lies in ruins and Israel is scattered.
(The ESV says "steadfast love." Older translations say "mercies" — the word the writers below use.)
The psalm just before this one ends in darkness. Psalm 89 answers it, and the change lies in what the singer takes as his subject.
In Psalm 89 the wisdom of Ethan instructs us. What does this other wise man speak of? Of grace! This Psalm is about the unchangeable promises of God and the sure mercies of David. reason: 62-word sentence, grade 30
The singer named in the title carries the same idea in his own name.
The psalm is another Maskil, and no wonder; and it is the maskil of another Ezrahite, Ethan; whose name means, in full accordance with his subject, "constant, durable." And here too we find what is proper to the soil it springs from, the covenant of promise rooting itself in what God is; "durable," because Jehovah endures, the same yesterday, today, and forever.
reason: watery second sentence, writer's own claim
Here is one point in the Hebrew of Psalm 89 that greatly interests me. The psalm speaks of "the Holy One of Israel" and of "the Holy One," but the words in the original are quite different... What makes it interesting is that verse 19 uses the same word as verse 1: "I will sing of the mercies of Jehovah forever." It gathers the mercies of Jehovah into the person of the man chosen out of the people — David His servant, one able to sustain all the attributes of Jehovah... The whole seems to be the presenting of Christ as the person who sustains Chesed, God's mercy, with all that follows for those who are united to Him.
Writers connect this to what Paul preached in Acts about a Christ raised and no longer subject to decay:
It is not the same truth which the same apostle asserts in Romans 1:4: Christ declared or determined Son of God in power according to the Spirit of holiness by resurrection... In Acts 13:34 it is the holiness of grace and mercy manifested and operative in Him risen from the dead. After His baptism of suffering, known by Him as by none else, straitening was over, Jewish barriers righteously gone, the floods of grace could flow forever.
reason: heading should be a label, not passive clause
The next verse says where mercy and faithfulness are kept, and that is why the singer can say "forever."
The opening verses present the great theme of the psalm — the mercies and faithfulness of God, instead of the sin and failure of the nation, as in Psalm 88. The psalm also presents this great fact: God not only has mercies and faithfulness, but nothing man does can touch these blessed qualities. They are beyond the reach of man's corrupting hand. Mercy is built up forever, and faithfulness is established in the very heavens.
Only one basis allows that word to be used:
Its subject is the mercies of Jehovah (His graciousness, chasdee, towards Israel), and their unchangeableness — the sure mercies. There was faith to say, "forever," for it was grace.
The song is sung while the facts on the ground say the opposite.
Psalm 89 has one remarkable feature we should notice here. It relies on the faithfulness of God to His original word of promise, at a time when everything on the outside contradicts that promise. Yet it still expects the promise to be kept, and it rests that expectation on mercy — in fact on Christ, in whom all promised mercies come together.
Faith does not look only at the ground; it looks at the heavens.
Upon earth, indeed, things may seem for the present to be in conflict with this... The tree of David's house is levelled to the ground and Israel are wanderers among the nations. But for faith the heavens have another story to tell, since the Crucified has become the Glorified. They will give a marvellous witness when the fruits of the cross are seen in the crowd of the redeemed in heaven.
The second half of the verse turns the song into public testimony, and its full scope is still ahead.
This will indeed produce the singing of the mercies of the Lord forever (v. 1), the making known of God's faithfulness to all generations. Sadly, this has not been true of Israel through her history, and it is not true now. But it is a prophecy of what will be true in the millennium, when God will make known the wonders of His faithfulness to all the generations then living. Believers today may well anticipate that time by magnifying the name of the Lord now.
- Grace, not law. Psalm 88 ends in darkness under law. Psalm 89 answers it, taking grace and the covenant with David as its subject.
- Beyond reach. God builds mercy up forever and sets faithfulness in the heavens, where nothing man does can touch them.
- Gathered in a Person. The word for "mercies" in verse 1 comes back in verse 19, used of a man — God's mercies gathered in Christ.
- Sung against the evidence. The psalmist sings while David's house lies levelled. He rests on the promise, not on what he can see.
- Told to all generations. What faith sings now in the face of ruin, God will one day make known to every generation.
For I said, Loving-kindness shall be built up for ever; in the very heavens wilt thou establish thy faithfulness.
The singer names two things he means to sing about for ever: God's steadfast love and His faithfulness. Verse 2 says why he dares use the words "for ever" when everything on earth said the opposite.
Psalm 88 dwells on the nation's sin and failure. This psalm changes the footing, and that change is what makes such confident words possible. Where the ESV says "steadfast love," older translations say "mercy" — the word the writers below use.
In Psalm 89 the wisdom of Ethan instructs us. What does this other wise man speak of? Of grace! This Psalm is about the unchangeable promises of God and the sure mercies of David. The people's relationship to God on the footing of the law can only lead to the darkness of judgment and death. Their relation on the basis of the covenant of grace made with David leads to this: "Steadfast love will be built up forever; in the heavens you will establish your faithfulness" (v. 2) — in the heavens, where nothing shall ever touch it. This magnificent Psalm is the hymn of grace. It sings of all the glory of God which this grace has established and brought to light.
The singer can say "for ever" only because his subject is grace — and this grace does not change.
Its subject is the mercies of Jehovah (His graciousness, chasdee, towards Israel), and their unchangeableness — the sure mercies. There was faith to say, "for ever," for it was grace... Jehovah was faithful. For he had said in faith, Mercy, manifested goodness, shall be built up for ever, and faithfulness was established where nothing could reach it.
"Built up" pictures something still rising. "In the heavens" puts it where no one on earth can get at it.
The opening verses present the great theme of the psalm — the mercies and faithfulness of God, instead of the sin and failure of the nation, as in Psalm 88. The psalm also presents this great fact: there are mercies and faithfulness with God, and nothing that man can do can touch these blessed qualities. They are beyond the reach of man's corrupting hand. Mercy is built up for ever; and faithfulness is established in the very heavens.
Notice the psalmist says "I said." This is a settled conviction, not a report of what he can see.
Psalm 89 has one remarkable character which it is right for us to notice here — reliance on the faithfulness of God according to His original word of promise, when everything on the outside is against it. The expectation of fulfilment is founded on mercy, in fact on Christ, in whom all promised mercies concentrate themselves.
The heavens are named for a reason. Earth's evidence at the time pointed one way; heaven pointed another.
On earth, things may look for the present as if they conflict with this. From the Jewish standpoint the witness of many generations now might look to be against it. The tree of David's house is cut down to the ground, and Israel are wanderers among the nations. But for faith the heavens have another story to tell, since the Crucified has become the Glorified. They will have a marvellous witness to give when the fruits of the cross are seen in the multitude of the redeemed in heaven, soon to be seen following Him as He comes out from there, not only King of Israel, but King of kings.
Mercy that lasts for ever must be secured somewhere. Commentators point to a Person now in heaven.
The general tone of the Psalm is earthly. Yet because the sure mercies of David form its leading topic, the heavens are joined with the earth in the celebration of His praise. God has set His glory above those heavens in the Person of His risen and ascended Christ. For the mercy of God's choice, which is the basis of Israel's promised blessing, is secured in Him whom the Church already worships and glories in as her exalted Head... Faithfulness and mercy are built up and established in Him who is Himself the covenant of His people's endless peace.
Commentators also point to a link between the word "mercies" in verse 1 and a title used later in the psalm, showing where those mercies gather.
The word "mercies," in the first verse of that psalm, is the same word as "Holy One" in verse 19... "your gracious One, in whom help and mercy is summed up." I have laid help upon One that is mighty; I have exalted one chosen out of the people. I have found David my servant," etc. Here, no doubt, the immediate subject is David: but in the mind of God a greater, even Christ, is here.
Mercy that keeps rising does not stop at one nation.
"Mercy shall be built up for ever" (Ps. 89:2)... The Gentiles shall be embraced in the same mercy, for it is written, "In you shall all nations be blessed"; and it is written again, "Rejoice, you Gentiles, with His people" (Rom. 15:10)... Mercy with righteousness, peace with truth, shall rear that temple, and uphold the kingdom.
- Ground — The psalm stands on grace and covenant, not law. Under law the outcome is judgment; only mercy lets anyone say "for ever."
- Building — Mercy is not just stored; it is being built up, and no human hand can pull it down or spoil it.
- Place — Faithfulness is fixed in the heavens, out of reach of the earth where the promise looked broken.
- Person — God secures those mercies in Christ, risen and ascended. He is Himself the covenant of His people's peace.
- Reach — The same mercy reaches the nations, and mercy with righteousness builds the kingdom that lasts.
I have made a covenant with mine elect, I have sworn unto David my servant
Here the psalmist quotes God's own words back to Him. God bound Himself to David by a covenant and an oath, and the whole psalm rests on that pledge.
What is this psalm about at its root?
Its subject is the mercies of Jehovah — His graciousness towards Israel — and the fact that they never change. They are the sure mercies. There was faith to say "for ever," for it was grace. He then recites the covenant God first made with David. That covenant is the expression of mercy. It is what Jehovah was to be faithful to: the sure mercies of David.
The psalm before this one turned to the law. Psalm 89 stands on different ground.
Psalm 89 is a most admirable Psalm. The psalm before it dealt with the law and turned to Mount Sinai. This one takes up grace and the covenant of unfailing promise in David. It expresses the miseries of Israel. Christ takes them up as His own, and He takes them up in connection with promise. Earlier He had taken them up as the curse under the law. Here He appeals to promise, the sure mercies of David. He does not look at the miseries as bowing under the righteous curse of the law. … As to the way it is done, He recounts Jehovah's own covenant promise with David, His elect. This lays the foundation of the whole Psalm: Jehovah's faithfulness to mercy, with David as its object and central channel.
Two words carry the verse: God made a covenant, and He swore. He tied Himself down twice.
The psalmist sets out to celebrate the mercies of the Lord and His faithfulness, and to speak of them to every generation. David's throne must be restored. God has promised, and bound Himself by covenant and by oath, not to lie to David.
The same pledge comes back later in the psalm, in God's own words.
"I have made a covenant with my chosen one; I have sworn to David my servant" (verse 3)… "I will not break My covenant, or change what has gone out of My lips. I have sworn once by My holiness that I will not lie to David" (verses 34, 35). The song repeats the promise of 2 Samuel 7, and its fulfilment in the end is as sure as God's Word, which cannot be overthrown.
For centuries no son of David sat on the throne. Did that cancel the promise?
So, for many centuries, that was the end of the throne of David. Yet God had guaranteed that throne with a promise, and no failure of man could set it aside. In fact, when He gave the promise, God had already taken the failure into account, and He said what He would do.
"My chosen one" and "David my servant" point past David himself.
The Apostle Paul preached in the synagogue at Antioch. He quoted the words "the sure mercies of David," and he tied them to the resurrection of the Lord Jesus. These words also link up with what we find in Psalm 89… The Psalm has the Son of David in view, and David was only a picture of Him. Only in Christ risen from the dead do all the mercies of the Psalm come true.
Why are these mercies called sure?
Then Paul goes on to prove resurrection by quoting another text: "I will give you the sure mercies of David." Their sureness is the proof that they stood in resurrection, and did not depend on failing man.
- Mercy — the ground here is grace, not law. The psalm before it turned to Mount Sinai; this one turns to "the covenant of unfailing promise in David."
- Oath — God did more than promise. He "bound Himself by covenant and by oath, not to lie to David," and the song repeats what He had said in 2 Samuel 7.
- Foreseen failure — David's throne fell for centuries. God had already taken that failure into account when He gave the promise, so no sin of man can set it aside.
- Sure — the mercies are sure because they stand in resurrection, and do not "depend on failing man."
- Christ — David was only a picture. The covenant is made good in the Son of David, "risen from the dead."
Thy seed will I establish for ever, and build up thy throne from generation to generation. Selah.
Psalm 89 opens with a song about God's mercy and faithfulness. By verse 4 God Himself is speaking, and He names what He swore to David: a lasting line and a lasting throne. The rest of the psalm sets that promise beside a ruined kingdom. If David's line collapsed, what happened to the oath?
The weight of verse 4 rests on the way God bound Himself.
In Psalm 89 the psalmist celebrates the mercies of the Lord and His faithfulness. He tells of them to all generations. David's throne must be restored. God has promised. He has bound Himself by covenant and by oath not to lie to David (verses 3, 4).
Psalm 89 does not stand where the psalm before it stood.
Psalm 89 is a wonderful psalm. The previous one dealt with the law and turned to Mount Sinai. This one takes up grace and the covenant of unfailing promise in David. It expresses the miseries of Israel. Christ takes them up as His own in connection with promise, as earlier He had taken up the curse under the law. But here He appeals to promise, the sure mercies of David. He does not look at the miseries as bowing under the righteous curse of the law.
The verse names two gifts: an offspring and a throne. The psalm returns to both, then records in its closing section that history went the other way.
The song joins David's throne and seed together, just as the promise to David joined them. It also names the length of time — "for ever"... The psalm notes failure in verses 38-51, in relation to David's seed. Anything committed into the hands of men results in sad and grievous failure. The psalm in its fullness and blessing waits to be fulfilled in another Seed, the Lord Jesus Christ.
Solomon and the kings after him did not keep their power. God's word did not fail when they fell.
God pledged Himself to David: He would establish his offspring forever and build his throne for all generations (Psalm 89:4). But He did not bind Himself to keep Solomon, Rehoboam, or anyone else in power. Everything now waits for the appearing of "His Son, Jesus Christ our Lord, who was descended from David according to the flesh" (Romans 1:3). When He comes out from heaven, the throne of David will be set up again, and will once more be the throne of Jehovah on earth.
Israel put its Messiah to death. At that point the promised line looked finished.
In Acts 13 Paul stands up to speak in the synagogue at Antioch of Pisidia. In that speech he refers to the "faithful mercies of David" (Acts 13:34)... But Israel rejected and killed their Messiah. Humanly speaking, at that point all was lost. But what did God do? He "raised Him from among the dead, no more to return to corruption". Then He spoke like this: "I will give you the faithful mercies of David." God had promised David a descendant to sit on his throne (2 Samuel 7:16). This promise is certain, sure and unchangeable. To fulfil it, God raised up Christ from among the dead. But how was this possible? Israel had crucified the very One who was to bring them blessing. How could God still bless them? Only pure grace and mercy could make it true.
Later verses repeat the promise of verse 4. Each time the length is measured by something God made. The lines quoted below are verses 29 and 36-37 in an older translation.
But how is the length of the blessing defined? "His seed also I will make to endure for ever, and his throne as the days of heaven." Again, "As the sun before me; it shall be established for ever as the moon, and as a faithful witness in heaven." The wording is all the more striking here. According to full New Testament revelation this throne is eternal. It never passes from David's Son, though as man He gives it up to take it as "God all in all". Yet even when the psalm speaks of the part of the blessing that is eternal, its language does not go beyond the furthest limit of time — "it shall be established for ever as the moon."
- Sworn. God did more than promise David a lasting seed and throne. He bound Himself by covenant and oath, so His word cannot fail.
- Grace. The psalm before this one stands at Sinai under law. This one stands on mercy, and that is why faith can say "for ever".
- Failure. Solomon and the kings after him were never the guarantee. The failure later in the psalm shows what happens to anything left in human hands.
- Resurrection. Israel killed their Messiah and the line looked finished. God raised Him from the dead, so the faithful mercies of David stand sure.
- Reign. The promise waits for Christ's appearing. Then God will set up David's throne again as His own throne on earth.